Abu Khuzaimah Ansari

(Taken from the series “10 Radiant Scholars of Ahl al-Hadith; Ahl al-Bid’ah Wished Were Never Born!” Detailed biography to be published in the near future In-Sha-Allah)

The Manhaj of the Elder Scholars Ahl al-Hadith

This is the Manhaj of the elders, yes the elder scholars of the Ahl al-Hadith Salafis and not the understanding of the newcomers, who get animated at the slightest information which is spun and twisted to give you nothing but useless information.

From the elders, the Akabirin, the Mutaharik scholars was Shaykh Muhammad Sa’id Banarasi, indeed one of the formidable scholar of the Ahl al-Hadith, he was born in 1270H/1853CE and died in 1322/1904.

The Shaykh Rahimahullah was born into a Hindu family and his name before accepting Islam was Mawal Singh. He belonged to an affluent family who had a lot of property and wealth, in fact some properties were on the Shaykhs name, all of which he rejected and turned away.

The Shaykh developed a liking for Islam from a young age but he had some doubts. One day he visited Lahore and met the well known author of Tuhfatul Hindh, Mawlana Ubaydullah Sindhi (d.1310H). Thereafter he accepted Islam in 1291/1874 at the age of 21 and took the name of Muhammad Sa’id.

His father, a hindu of rajput origin, when he found out the Shaykh and converted to Islam, he immediately went to meet him and began convincing and persuading him not to abandon the religion of his forefathers. His father took him to Hardawar, where the hindu priests began working on him. The Shaykh was made to bathe in the Ganga river, he was made to wear flowers ordained for the idols and was instructed to pasture cows. However, despite all of this the Shaykh was unable to give up the Nur of Iman.

The Shaykh handed the cows to his first cousin, Hari Singh and he would sit extoling Allah with Subhanallah wa Bihamdihi Subhanallahil Azim. At the first opportunity the Shaykh escaped with his younger brother, Gopal Singh. However, the Shaykh was recaptured and the hindu religion was forced on him once again. The essence of Tawhid had enveloped the Shaykh which was unshakable. Then one day an opportunity arose to escape, which the Shaykh fervently took and headed towards Lahore in 1291/1874 and reaccepted Islam (despite being forced to accept hindusim under extreme duress)

With the advice of his friends the Shaykh headed to Deoband in 1292/1875 and studied the basic sciences as well as primer texts like, Kunz, Sharh Waqayah, Quduri, Nahw, Sarf. When the Shaykh began studying the books on the science of hadith in depth while at Deoband, Allah opened up his chest and he began deviating from the Hanafi Madhhab and began acting on Hadith i.e. Amal Bil-Hadith. The people in charge and the management of Deoband had great difficulty in fathoming this and so they asked Shaykh Muhammad Sa’id to leave. (Tarajim Ulama Hadith Hindh, 354)

At the time the fame and the teaching of hadith by Shaykh Nazir Hussain Muhaddith Dehlawi (d.1320H) was well known and so the Shaykh travelled to Delhi in 1295/1878 and studied the books of Tafsir and numerous books of Hadith with him. He also studied with Shaykh Abd Allah Ghazipuri (d.1337H) and Shaykh Sa’adat Hussayn Bihari (1360H). He also studied with the student of Imam Shawkani, Shaykh Abbas b. Abd al-Rahman Shihabi Yamani and attained ijazah from him. (al-Lulu wal-Marjan Fi Takallam al-Mir’ah Bi-Ayat al-Quran, Tarajim Ulama Hadith Hindh, 355

Thereafter, the Shaykh travelled to Banaras, where he began preaching and propagating the Madhhab of Ahl al-Hadith. He had numerous students and some amazing books that number approximately 36, some of which are:

The Shaykh also published an amazing magazine under the name of Nusrah al-Sunnah in 1885/1302. (Tazkirrah Sa’id; Tarajim Ulama Hadith Hindh, 355)

The Shaykh also set up a publishing house through which he printed thousands of pages propagating Tawhid, The Quran and Sunnah, most of which was distributed Free.

The Shaykh also set up his well known Madrassah known as Madrassah Sa’idiyyah, which was initially known as Madrassah Islamiyyah in 1299H. (Nusrah al-Sunnah, Vol.2 issue:9, 1305H)

The Shaykh was a proficient expert in the science of hadith and rijal and was considered the Imam of Asma al-Rijal of his time and it would not be unbefitting to refer to him the Bayhaqi of his time. (al-Lulu wal-Marjan Fi Takallam al-Mir’ah Bi-Ayat al-Quran, 15)

Shaykh Muhammad Sa’id Muhaddith Banarasi (d.1322/1904), the father of the remarkable scholar of the Ahl al-Hadith, Shaykh Abu’l Qasim Sayf Banarasi, said as part of his will, eight (8) years before his death, meaning in 1896, almost 122 years ago and this is the Manhaj of the Akabirin of the Ahl al-Hadith:

“After my death, perform Ghusl over me according to the Sunnah and the shroud should consist of three pieces. Moulvi Abd al-Kabir or Muhammad should lead my funeral prayer and no INNOVATOR should be involved in my shrouding and burial. After my death my wife has the choice of either waiting her iddah period and marrying a pious Muwahhid (a person who upholds Tawhid) or to have patience while bringing up the children and then In-sha-Allah we shall be united on the Day of Qiyamah. I advise all of the people of Tawhid (Muwahhidin) of Banaras to uphold acting on the Sunnah(Amal bil-Sunnah) and wherever possible they should not let go of this principle of acting on the Sunnah. I advise my children, your father was a Muhammadi, Sunni and Ahl al-Hadith and therefore you should also remain upon the same path. They should support Amal bil-Hadith (acting the Hadith) as well as practicing it themselves and advising others of the same thing. My books, which I collated with great difficulty should not be wasted, and whoever of my sons is a scholar should take charge of them and hence I gift all of my books.”

(Tarajim Ulama Ahl al-Hadith Banaras, p.370-385)

Dear readers, we read the trials and struggles faced by Shaykh Muhammad Sa’id, the oppression of his family, leaving his family and having to runaway, being pushed and forced in hinduism. Learning from the Deobandi innovators and then being forced to leave, facing the trials and troubles he faced as part of his Da’wah and so on, however despite all this he stood firm on the Sunnah and was proud of his heritage of being a Sunni, Muhammadi and Ahl al-Hadith and advised his children with the same da’wah without compromising with the innovators and their deviance, as people in our time water and dilute the da’wah of the Ahlul Hadith

We also see his firm stance against the innovators, even during the time of his shrouding and burial and it is these times that most people fall short due to the emotional state they are in but not Shaykh Muhammad Sa’id. This was his will, 8 years before his death and we do not find that anything changed. We see this Manhaj, of defending the Sunnah and its people from the harms and evil of the innovators and their innovations and misguidance, one only needs to look at the life of Shaykh Abul Qasim Sayf Banarasi, who single handedly subdued and restrained the bigoted and partisan Hanafis of his time.

This is the legacy of the elders, the scholars of the Ahl al-Hadith. These scholars were the teachers of the teachers and those who were instrumental in building the Madhhab of the Ahl al-Hadith and Salafis not those who have no idea of the heritage and legacy of the Ahl al-Hadith

Abu Khuzaimah Ansari

Shaykh Jalal al-Din Ahmad Hashimi Ja’fari Banarasi (d.1279/1863)

The Shaykh was born in 1221H/1806 and hailed from the surrounding area of Banaras. He was born into a family of learned scholars and his father Shaykh Abdul A’la (d.1274) was also a learned man. A year after the Shaykh’s birth his mother passed away. His lineage as an Hashmite can be traced back. (Tazkirrah al-A’la, 3)

He sought knowledge from his father and also from Shaykh Ahmadullah Muhaddith Banarasi. He then travelled to Delhi and sought knowledge from the scholars, which included the well known scholars of the Ahl al-Hadith, Shaykh Shah Muhammad Isma’il Shahid (InshaAllah) (d.1246/1831) and Shaykh Abd al-Haq Muhaddith Banarasi (d.1286/1869). He studied important texts as well as the books of hadith with the aforementioned scholars of hadith and also received his ijazah from them. It was these two scholars who instilled the love of Amal bil-Hadith and following of the Sunnah in him. (Tarajim Ulama Hadith Hindh, 345)

Mawlana Abd al-Hayy al-Hasani said:

He received sanad in hadith from Shaykh Abd al-Haqq bin Fadhalullah al-Uthmani al-Niyutayni and he followed his way in rejecting taqlid and acting on the apparent texts. (Nuzhah al-Khawatir, 7:136)

He had a powerful memory, as such that he would memorise a Juzz during the day in Ramadhan and then recite it in the evening in Tarawih. He also participated in the 1857 mutiny war but evaded capture. (Tazkirrah Ulama Hindh, 41; Tarajim Ulama Hadith Hindh, 346; Marqa’a Banaras, 244).

Despite being a scholar of the Din, he was an exceptional debater. He was a defender of the Sunnah and subdued innovations, and as such he didn’t tolerate anything contradicting the Sunnah. He debated with Mawlana Khurram Ali on the issue of reciting Fatihah behind the Imam and also authored the book, Fatihah al-Sawab Fi Qir’ah Fatihah al-Kitab in 1256H, which he translated into Urdu as, Zubdah al-Bab. (Tarajim Ulama Hadith Hindh, 345).

This shows the existence of a remarkable scholar of the Ahl al-Hadith who died over 150 years ago, which again repudiates the tedious claim that the Ahl al-Hadith have only been around for 100 years. Likewise, it also answers the modern day understanding that Salafiyyah is a movement that started in the early 1900’s by Shaykh Muhammad Rashid Ridha and Muhammad Abduh, when we clearly have a scholar of the Ahl al-Hadith who died in the middle 19th century.

Abu Khuzaimah Ansari

This fatwa of the great Ahl al-Hadith Shaykh, Nawab Siddiq Hasan Khan shows the methodology of the Ahl a-Hadith. He clarifies mixing and sitting with people who hold such belief and ideas, let alone cooperating with them. And if Shaykh Nawab Siddiq Hasan Khan is not from the Akabarin, then I don’t know who is! Let me warn you dear readers, this Fatwa is not for the faint hearted.

1) Will the scholars of the Din and the Shari’ah clarify: the muqallidin group who perform taqlid of only one Imam, are they considered to be from Ahl al-Sunnah or not?

2) And is the prayer behind them valid or not?

3) Is it permissible or impermissible to let them enter our Masjid and to have sittings and mixing with them?

ANSWER

Point 1

Muqallidin of this type in India who have the obvious trait of having enmity and hatred against the people who act on Hadith, hurling slanderous lies and false accusations against them, being irritated with them for saying Amin loudly, raising their hands, placing the hands on the chest and reciting al-Fatihah behind the Imam, which are all established and proven from the authentic ahadith, that are not abrogated and are from raised reports that are not figuratively explained. Likewise, those who commit innovations like Milad, Urs (annual commemorative celebrations for saints) and going into seclusion for 40 days (like Sufis do for meditation and maraqabah) as well numerous other innovations, then they are out of the fold of Ahl al-Sunnah wa’l-Jama’ah and are like the other deviated sects like the Jahmiyyah, Murjiyyah and others.

This is because they oppose Ahl al-Sunnah wa’l Jama’ah in hundreds of issues, in both Aqidah and actions. In fact, at times some of their beliefs and actions seem to be exactly like that of the Jahmiyyah and the Murji’ah, which will not be hidden from the reader of this treatise. What is to follow, are a few example of the issues, with regards to their Aqidah and actions (a few examples from a whole catalogue) in order to support my claim concerning them.

Aqa’id

They believe Iman does not increase or decrease, in fact they believe the Iman of an open wicked sinner, the Iman of the Prophets and the Angels is on the same level and equal, which is the Madhhab of the Murji’ah, which is a sect from among the misguided deviated sects as Imam Ahmad b. Hanbal as written in his treatise on Aqidah.

SECONDLY

They believe that in all issues of the Din it is obligatory and compulsory to do taqlid of only one Imam, even if it opposes and contradicts the Quran and Hadith, whereas the Hanafi scholars have declared this type of taqlid to be shirk and have discoursed this under the ayah, “They took their rabbis and monks as lords beside Allah.” (Surah al-Tawbah, 9:31).

THIRDLY

As we find from Tafsir Mazhari of Qadhi Thanullah Panipati that the doors of ijtihad were closed with the four Imams and no one can be a mujtahid now, as Fatawa Durr al-Mukhtar mentions.

FORTHLY

When Isa Alayhis Salam descends, he will do taqlid of Imam A’zam (i.e. Abu Hanifah and this point is mentioned in Durr al-Mukhtar, 1:34.

We see refuge in Allah from these corrupt beliefs.

ACTIONS

(They say and hold the view)

1) It is permissible for the Muslims to take interest from the non-Muslims in Dar al-Harb (a land that Muslims are at war with) (Sharh Waqayah, 3:130 Urdu) as it is also mentioned in the Farsi translation of Hidayah, published in Nawal Kishore, 3:96. (Durr al-Mukhtar, 3:149-Urdu, 1:43-Arabic).

2) If someone has a nose bleed and the bleeding does not stop, then it is permissible for him to write the Quran on his forehead with either urine or blood. This is their respect for the Qur’an (Alamghiri, Delhi Print, 5:134, Arabic 1:154, Durr al-Mukhtar, 1:120-Urdu, Alamghiri, 3:404)

3) Masturbation does not break the fast as Fatawa Qadhi Khan states as mentioned in volume 1. (Qadhi Khan, 4:361)

4) If a person is very aroused and fears fornication, then masturbating is obligatory as Radd al-Mukhtar the notes to Durr al-Mukhtar, Mujtabia Delhi print, p.165.

5) If a man wraps his private part (male organ) in a cloth and has sexual intercourse with a woman while fasting and if the cloth is strong, he doesn’t have to repeat the fast nor have a bath for ritual impurity, as is mentioned in Barahana printed Matb’a Husami Lahore, 2:18.

6) If a man conducts a wedding ceremony, marrying a man from the west to a woman from the east (meaning there is a difference of one year of journey time by walking) and then the women gives birth in 6 months, the man from the west will be considered to be the father and this will be considered his karamah (i.e. Miracle) even though the man and woman have not met. As mentioned in Fath al-Qadir in the notes to Hidayah, Nawal Kishore, 2:338. (Tablighi Behshiti Zewar, p.240 Lahore)

10) the permissibility of doing tricks with Zakat. Meaning that if a person gives his wealth to either his wife or gifts it someone else, before the year is complete with the intentions that he doesn’t need to pay zakat, and then the wealth is returned to him after the year is complete, then this is permissible. Imam Abu Yusuf used to do this (Ihya al-Ulum, Arabic Nawal Kishore, 1:11, Durr al-Mukhtar, 1:505, Alamghiri, 10:334-335)

11) If a man enters (i.e. sexually) a four legged (i.e. Animal) or a dead person and he does not ejaculate, it does not break his fast nor does he have to make ghusl, as Fatawa Qadhi Khan states, Nawal Kishore print, 1:105.

12) Legal punishments ordered by the Qadhi are implemented inwardly and outwardly. For example, if a person claims that another mans wife is his wife and he gives a false testimony and then wins the trial, the woman will be his. Therefore, she will be lawful for him according to Allah’s law and the people and it is permissible for him to sleep with her and he will not be imprisoned according to Allah’s law. (Hidayah Matba Mustafai, 2:125, Sharh Waqayah, 3:59),

14) If someone borrows someone’s female slave and then commits fornication with her, there is no legal punishment on him despite knowing the female servant is unlawful for him i.e. an illicit sexual relationship. Hidayah Farisi translation, Nawal Kishore, 2:302-303.

Answer

Point 2

The prayer behind such muqallidin will not be permissible, because we find from what has preceded that the beliefs and actions of these people oppose the way of Ahl al-Sunnah, in fact some beliefs and actions necessitate shirk and some corrupt the prayer.

Answer

Point 3

Letting such muqallidin into your Masajid is impressible according to the shari’ah according to the ayah “Expel them from wherever they have expelled you.” (Surah al-Baqarah, 2:191) and according to the command in the ayah, “Then do not remain after the reminder with the wrongdoing people.” (Surah al-An’am, 6:68). Therefore, mixing with them, sitting with them, marrying them, being with them in times of sadness and other interactions and connections are all unlawful.

It should be clearly noted the commissioner of Delhi reconciled both parties and also issued a written tract which both parties agreed too, curbing the animosity and to pray behind each other as long as the prayer in not invalidated in order to preserve peace and prevent chaos. However, the muqallidin rejected this reconciliation again and concocted some baseless points. So, they returned to their original ways and began issuing posters and treatise against the people of Tawhid without caring for the reconciliation agreement.

Abu Khuzaimah Ansari

What do the scholars of the Din and legal verdicts say regarding the following issues:

Is is permissible or not to praise and venerate the leader of mankind, Muhammad Sallalahu Alayhi Wasallam and to conduct the eulogy recitations of the Mawlid in such a manner that the gathering is ornate with lights and decoration while the people recite poetry as if the Messenger of Allah Sallalahu Alayhi Wasallam was present in the gathering and was being being addressed directly? Is it also permissible or impermissible to stand in veneration when his birth is being mentioned and furthermore, what do the scholars of legal verdicts says with regards to attending such gatherings?

Also is it permissible or impermissible from the viewpoint of the Prophetic Hadith to recite al-Fatihah while raising the hands (i.e. making dua) over food on the day of Eid, Shab Barat and other days with the intent of the reward reaching the deceased? Please explain.

Also is it permissible or impermissible for people to gather on the third day after the death of an individual in order recite the Quran and to recite the Kalimah and five ayat on roasted chick peas? Please explain.

ANSWER

Organising Milad gatherings and its likes is an innovation. Organising Milad gatherings and standing when the birth of the Messenger of Allah Sallalahu Alayhi Wasallam is mentioned is not established or proved from the first three best generations. Therefore, it is an innovation and thus moving along the same line of argument, we do not find any evidence for raising the hands and making dua by reciting al-Fatihah on the days of Eid, Shab Barat and other special days.

However, on behalf of the deceased, if food is given to the poor and destitute for the sake of Allah without the restriction and specification mentioned in the question, with the intent of reward for the deceased [as sadaqah], supplicating and seeking forgiveness, then we hope that is it beneficial (for the deceased). The same applies to other restricting and specifying other days after the death, for example the the third, the tenth and the fortieth. (i.e it is impermissible on any day after the death).

As for reciting five ayats on roasted chick peas and other things, then we do not find any evidence for this whatsoever in the books of Hadith and the Din, therefore in conclusion these affairs are innovations and thus disliked in the shari’ah. And our resort is in Allah.

Believing the Messenger of Allah Sallalahu Alayhi Wasallam i.e. having the Aqidah about him that he Sallalahu Alayhi Wasallam travels to wherever the Mawlud’s are recited is indeed Shirk. Only Allah is everywhere in terms of knowledge and power, and he has not given his attributes to anyone and Allah knows best.

Abu Khuzaimah Ansari

One of the traits of the people of innovation is that they limit and restrict their understanding of Islam to either a single individual, a city or even a region. Ahl al-Sunnah, the Salafis and the people of Hadith are free from this confined and dangerous restriction. With us, the understanding of Islam is with the great scholars of this ummah, of the past and present, whatever land they resided in.

Why are the Deobandis, Barelwis, Ikhwan al-Muslimin, The followers of al-Qadiyani, Ghulam Ahmad Pervez, al-Mawdudi, Sayyid Qutb, Hasan al-Banna, Muhammad Surur, Javed Ghamidi, Hasan Turabi and all of the early deviated sects refuted and reprimanded, while their is an open door policy with those who distort and desecrate the Manhaj of Ahl al-Sunnah while feigning Atharism or claiming they are upon the way and Manhaj of Ahl al-Sunnah?

Let us be clear and unequivocal, no Sunni or Salafi differs with cooperation with anyone so long that it is based on the Quran and Sunnah. This is further understood and applied to those issues and difficult masa’il that affect the everyday lives of the Muslims. For example in the non-Muslim lands, cooperating on issues related to the burial, post mortem, schools, education, social welfare, the Hijab, the unjust and unfair persecution of Muslims, religious profiling, discrimination at work, prayer and Wudu facilities at civic buildings, religious laws and the list is endless.

A real life example of this in the UK for example was when the fame seeking Salman Rushdie published his shambled book, where the Muslims cooperated in repelling its evil.

Let us also remind the readers, in these matters the Salafis and Ahl al-Hadith have worked effortlessly in attempting to bring ease and harmony to the lives of Muslims living in the west, however the people of innovation have always been treacherous and disloyal. For example when the UK Government, Gove and his cohorts were and are still targeting Salafi and Ahl al-Hadith orientated Schools and teaching institutes, did we see any help or cooperation by the people of innovation? Of course not!

The elder scholars of the Ahl al-Hadith in their respective countries, displayed a great level of understanding to navigate through the gauntlet of trials and obstacles placed by the people of innovation. It was this careful and thoughtful traversing based on deep insight that allowed the Da’wah of the Quran and Sunnah to flourish with Allah’s aid and assistance alone.

Dear readers, as you will read Shaykh Ibn Baz explains, the people of the Sunnah should clarify the correct creed of the salaf, the innovations and the Islamic law. What we find with the people who advocate unity and blind cooperation with the people of innovation and deviation is that they are absolutely silent, blind and deaf on the innovations and corrupt creed of the people they want to unify and cooperate with. What deception is this?

The Salafi scholars were and are never like this. It is this rich history of the Ahl al-Hadith which distinguishes it from the people of innovation and deviation, unlike those who are new to the pristine and established methodology of the Ahl al-Hadith, the Mutaqdimin and the Mutakharin, such that they have ignorantly convinced themselves and those around them of a new methodology and approach which not only is non-existant, but rather it opposes and contradicts a methodology that was understood, practised and propagated for almost 1400 years!

Lastly, these matters should be understood based on the methodology of Ahl al-Sunnah, past and present, not just India, Pakistan, Saudi Arabia or Turkey. We ask, show us this methodology of deaf and blind unity and cooperation with the people of deviation and heresy from the early Imams and the Salaf of this Ummah.

Shaykh Abd al-Aziz bin Baz, Rahimahullah, who was the most well wishing to the Ummah was asked,

QUESTION: Is it permissible to cooperate with the Islamic groups active in the field? To what extent is cooperation permissible? Please advise, may Allah reward you with the best!

ANSWER: It is permissible and even obligatory to cooperate with all Muslims in righteousness and piety as much as possible because Allah (Glorified and Exalted be He) says:

“Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression.” (Surah Al-Ma’idah, 5:2)

And:

“By Al-‘Asr (the time). Verily, man is in loss, Except those who believe and do righteous good deeds, and recommend one another to the truth, and recommend one another to patience.” (Surah Al-‘Asr, 103)

It is cooperating in righteousness and piety and enjoining one another to adhere to the truth and showing patience to clarify the rulings of Shari’ah (Law) and warn against Bid’ah (innovations in Islam) and to make clear the sound creed followed by the Salaf (righteous predecessors of the Ummah (nation based on one creed), the Companions of the Prophet (peace be upon him) and those who followed them in righteousness.

Cooperation and recommendation is to enjoin what is right and forbid what is wrong and to abandon those worthy to be abandoned because Allah (Glorified and Exalted be He) says:

“The believers, men and women, are Awliya’ of one another; they enjoin Al-Ma’ruf , and forbid (people) from Al-Munkar ; they perform as-Salah, and give the Zakat, and obey Allaah and His Messenger. Allah will have His Mercy on them. Surely Allah is All-Mighty, All-Wise.” (Surah At-Tawbah, 9:71)

And:

“Those among the Children of Israel who disbelieved were cursed by the tongue of Dawud (David) and ‘Isa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allaah and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from Al-Munkar (wrong, evil-doing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do.” (Surah Al-Ma’idah, 5: 78)

The Prophet (Sallalahu Alayhi Wasallam) said:

The similitude of believers in regard to mutual love, affection, fellow-feeling is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever.

The Prophet (Sallalahu Alayhi Wasallam) also said:

Islam is based on advising one another. Upon this we said: For whom? He replied: For Allah, His Book, His Messenger and for the leaders and the general Muslims. (Related by Muslim in his book of Sahih (authentic) Hadith).